Catholicism sees justification as an ongoing process (synergistic) which does not cease even after the death of the individual (purgatory).Protestantism sees justification as a one-time declaration by God which does not involve our work to attain it (monergistic).The Protestant would call the entire process, including justification, salvation, the component parts being:

1) justification

2) sanctification

3) glorification (consummation)

The Catholic, from what I can tell, refers to the whole process of what we call salvation as justification, that is, a "making just," which is hardly distinguishable from their understanding of sanctification.However, Protestantism does see sanctification as synergistic once the heart has been made anew in and by Christ, without our "help." Once resurrected the formerly dead sinner's will is drawn to Christ and enabled by His Holy Spirit to grow in grace, which does, in fact, require our cooperation to produce the best results.So there are synergistic elements in Protestant theology, but just not in that initial step of justification.

To use (mostly) pilgrim's words:

Catholicism does see initial justification as monergistic and sanctification as synergistic once the heart has been made anew in and by Christ, without our "help." Once resurrected the formerly dead sinner's will is drawn to Christ and enabled by His Holy Spirit to grow in grace, which does, in fact, require our cooperation to produce the best results.

Not a whole lot of difference, is there?, when put this way. Yet anti-Catholics would place us in a position of having a false, non-salvific gospel and a theology not even fit to be called Christian.

Many Protestants (and especially the anti-Catholic ones) are prisoners of "either/or" false dichotomies and false premises and thus cannot comprehend Catholic teaching, which is based on biblical / Hebraic paradox and "both/and" thinking. For them, that equates to "synergy" which in turn is Pelagian and a false gospel of supposed works-salvation. John Calvin did the same thing.

I wasn't aware that there is anything monergistic in Catholicism. As far as I knew, everything the Catholic believer does must be in cooperation with the Father, including justification.If I have been wrong about this, please direct me to something in the catechism which will help me to understand what you're saying. My edition is the Doubleday/Image publication 1995, although I just purchased it new last year.

A non-Pelagian position on grace is necessarily monergistic at the outset. The person with grace then has the power to cooperate with grace by working together with God, including for salvation (as I recently wrote about). Everything is caused by this grace; without it we could do no good thing. Catholics and Protestants agree on that. It is only the cooperation aspect and how we classify stuff where there is disagreement.

CANON I.-If any one saith, that man may be justified before God by his own works, whether done through the teaching of human nature, or that of the law, without the grace of God through Jesus Christ; let him be anathema.

CANON II.-If any one saith, that the grace of God, through Jesus Christ, is given only for this, that man may be able more easily to live justly, and to merit eternal life, as if, by free will without grace, he were able to do both, though hardly indeed and with difficulty; let him be anathema.

Man can do absolutely nothing to obtain initial justification (a position that is also contrary to semi-Pelagianism); therefore, at this point it is monergistic:

CANON III.-If any one saith, that without the prevenient inspiration of the Holy Ghost, and without his help, man can believe, hope, love, or be penitent as he ought, so as that the grace of Justification may be bestowed upon him; let him be anathema.

[see also Decree on Justification: chapter 5]

Man's free will to do any good is "moved and excited by God": at which time man can then cooperate, in this grace:

CANON IV.-If any one saith, that man's free will moved and excited by God, by assenting to God exciting and calling, nowise co-operates towards disposing and preparing itself for obtaining the grace of Justification; that it cannot refuse its consent, if it would, but that, as something inanimate, it does nothing whatever and is merely passive; let him be anathema.

CANON X.-If any one saith, that men are just without the justice of Christ, whereby He merited for us to be justified; or that it is by that justice itself that they are formally just; let him be anathema.

Good works and merit proceed wholly from the grace of God through the work of Jesus Christ on our behalf (not from ourselves). They are necessary but they do not earn salvation, which is by grace alone: Decree on Justification: chapter 16; Canons 18, 19, 20, 24, 26, 32, 33.

Wherefore faith itself, even when it does not work by charity [Gal 5:6], is in itself a gift of God, and the act of faith is a work pertaining to salvation, by which man yields voluntary obedience to God Himself, by assenting to and cooperating with His grace, which he is able to resist (can. v).

(Dogmatic Constitution on the Catholic Faith, ch. III, "Of Faith")

Catechism of the Catholic Church:

1987 The grace of the Holy Spirit has the power to justify us, that is, to cleanse us from our sins and to communicate to us "the righteousness of God through faith in Jesus Christ" and through Baptism: . . .

Since most Catholics are baptized as infants, insofar as the infant is concerned, this justification and regeneration is completely monergistic: an action of God alone. One could say others are standing in for the child -- I believe that Reformed would agree -- , but that is scarcely different from a Protestant praying that someone would be "saved / justified" -- God uses human beings somewhere in the process.

1989 The first work of the grace of the Holy Spirit is conversion, effecting justification in accordance with Jesus' proclamation at the beginning of the Gospel: "Repent, for the kingdom of heaven is at hand." Moved by grace, man turns toward God and away from sin, thus accepting forgiveness and righteousness from on high. . . .

Grace comes first, causing conversion. Man is "moved by grace." At that point it is monergistic.

1992 Justification has been merited for us by the Passion of Christ who offered himself on the cross as a living victim, holy and pleasing to God, and whose blood has become the instrument of atonement for the sins of all men. Justification is conferred in Baptism, the sacrament of faith. . . .

1996 Our justification comes from the grace of God. Grace is favor, the free and undeserved help that God gives us to respond to his call to become children of God, adoptive sons, partakers of the divine nature and of eternal life.

1998 This vocation to eternal life is supernatural. It depends entirely on God's gratuitous initiative, for he alone can reveal and give himself. It surpasses the power of human intellect and will, as that of every other creature.

Again, monergistic in its initial stage . . .

1999 The grace of Christ is the gratuitous gift that God makes to us of his own life, infused by the Holy Spirit into our soul to heal it of sin and to sanctify it. . . .

2001 The preparation of man for the reception of grace is already a work of grace. This latter is needed to arouse and sustain our collaboration in justification through faith, and in sanctification through charity. God brings to completion in us what he has begun, . . .

2008 The merit of man before God in the Christian life arises from the fact that God has freely chosen to associate man with the work of his grace. The fatherly action of God is first on his own initiative, and then follows man's free acting through his collaboration, so that the merit of good works is to be attributed in the first place to the grace of God, then to the faithful. Man's merit, moreover, itself is due to God, for his good actions proceed in Christ, from the predispositions and assistance given by the Holy Spirit.

2009 Filial adoption, in making us partakers by grace in the divine nature, can bestow true merit on us as a result of God's gratuitous justice. . . .

2011 The charity of Christ is the source in us of all our merits before God. Grace, by uniting us to Christ in active love, ensures the supernatural quality of our acts and consequently their merit before God and before men. The saints have always had a lively awareness that their merits were pure grace. . . .

2017 The grace of the Holy Spirit confers upon us the righteousness of God. Uniting us by faith and Baptism to the Passion and Resurrection of Christ, the Spirit makes us sharers in his life.

2020 Justification has been merited for us by the Passion of Christ. It is granted us through Baptism. It conforms us to the righteousness of God, who justifies us. It has for its goal the glory of God and of Christ, and the gift of eternal life. It is the most excellent work of God's mercy.

2022 The divine initiative in the work of grace precedes, prepares, and elicits the free response of man. Grace responds to the deepest yearnings of human freedom, calls freedom to cooperate with it, and perfects freedom.

2023 Sanctifying grace is the gratuitous gift of his life that God makes to us; it is infused by the Holy Spirit into the soul to heal it of sin and to sanctify it.

2027 No one can merit the initial grace which is at the origin of conversion. . . .

1266 The Most Holy Trinity gives the baptized sanctifying grace, the grace of justification:

- enabling them to believe in God, to hope in him, and to love him through the theological virtues; . . .

1727 The beatitude of eternal life is a gratuitous gift of God. It is supernatural, as is the grace that leads us there.

The terminology of men "earning salvation" is false if by it we mean Pelagianism or works-salvation. It is true in terms of cooperative merit. God gives us the grace to participate and work together with Him. Merit is God crowning His own gifts, as Augustine says. He wants us to participate in the thing, but it is all by grace and never without it.

Entirely biblical . . . but many Protestants can't grasp this because they are in bondage to "either/or" unbiblical thinking and inability to grasp biblical paradox. Protestantism (but especially Calvinism) is shot-through with this annoying deficiency.

I get very tired of it, and I reached that stage long ago, because it was so clear to me what caused the problems in discussing this whole area: false and unbiblical "either/or" assumptions, and inability to accept patently obvious biblical paradox and synergy.

If man does anything, in the "either/or" mentality, God does nothing, and it is works-salvation. It's all or nothing. God must do all. The problem is that the Bible says many times that we do do stuff, in and under God's grace. It doesn't dichotomize men's actions and God's grace, as men do, following the traditions of men. The Bible supports Catholic positions again and again, and systematically.

I've got Dave Armstrong to warn me about either/or dichotomies on one side and James White to warn me about ecumenism on the other! I feel blessed and appreciate both perspectives as I navigate the virtual highway!

Well, thanks much for the very kind words. I'm honored and humbled. Actually, I was thinking of doing a collection of some stuff on soteriology. It may not take long, because I'd like to put three books together from existing stuff (the others being on Calvin and Mary).

You have to subscribe over on the sidebar. I don't even know if those widgets still work.

Yes, it would be different for an adult convert. But still the move from being out of God's graces to regeneration is always initially a one-way operation of God.

To deny that is the heresy of pelagianism or Semi-Pelagianism.

After regeneration and initial justification, then we cooperate with God as co-laborers. Even then, all good things we do originate from God's grace. But we do freely co-operate with it, and can therefore obtain merit.

In monergistic do you include "prevenient grace" as a possible manifestation of the one-way path of God? If so, this is not Calvinism.

So far as semi-Pelagianism, it seems that the problem with it was that it denied any part of God in initial justification.

I guess it comes down to what you mean by "initial justification." Do you mean the one-time event which "opens the door" to the operation of God's grace in our lives? Why isn't it possible, under Catholic teaching, for even this moment to be non-semi-Pelagian and simultaneously synergistic?

I don't mean to belabor what must be obvious to you. I really don't know.

So far as semi-Pelagianism, it seems that the problem with it was that it denied any part of God in initial justification.

No, that would be Pelagianism: men lifting themselves up to grace by their own bootstraps.

Do you mean the one-time event which "opens the door" to the operation of God's grace in our lives?

Yes; hence the word "initial"!

Why isn't it possible, under Catholic teaching, for even this moment to be non-semi-Pelagian and simultaneously synergistic?

Because synergism in initial justification is, precisely, the definition of semi-Pelagianism. The synergism has to occur after the initial infusion of grace, which is monergistic in Catholic theology, per all the magisterial sources I provided in the post.

--- Marcus Grodi (director of The Coming Home Network, and host of the EWTN television show: The Journey Home)

I highly recommend his work, A Biblical Defense of Catholicism, which I find to be thoroughly orthodox, well-written, and effective for the purpose of making Catholic truth more understandable and accessible to the public at large.

God bless you in your indefatigable labors on behalf of the Faith! Only God knows how many lives your efforts have touched with the truth. . . . God bless you and give you joy and strength in persevering in your important ministry.

There is someone out there who says what I have to say much better than I ever could -- the smartest Catholic apologist I know of -- Dave Armstrong.

--- Amy Welborn (Catholic author and blogmaster)

I love your books, love your site, love everything you do. God bless you in your work. I'm very grateful for all you've done, and for all you make available. If someone pitches a hard question at me, I go first to your site. Then I send the questioner directly to the page that best answers the question. I know it's going to be on your site.

--- Mike Aquilina (Catholic apologist and author of several books)

People regularly tell me how much they appreciate your work. This new book sounds very useful. Your website is incredible and I recommend it regularly to new Catholics.

--- Al Kresta (Host of Kresta in the Afternoon [EWTN], author of Why Do Catholics Genuflect? and other books)

Dave Armstrong's book A Biblical Defense of Catholicism was one of the first Catholic apologetics books that I read when I was exploring Catholicism. Ever since then, I have continued to appreciate how he articulates the Catholic Faith through his blog and books. I still visit his site when I need a great quote or clarification regarding anything . . . Dave is one of the best cyber-apologists out there.--- Dr. Taylor Marshall (apologist and author of The Crucified Rabbi)

I love how Dave makes so much use of the Scriptures in his arguments, showing that the Bible is fully compatible with Catholicism, even more plausibly so than it is with Protestantism.. . . Dave is the hardest working Catholic apologist I know. He is an inspiration to me.

--- Devin Rose (apologist and author of The Protestant's Dilemma, 28 May 2012 and 30 Aug. 2013)Dave Armstrong['s] website is an amazing treasure trove representing hours–yea a lifetime of material gathered to defend Catholic doctrine. Over the years Dave has gathered the evidence for Catholic teaching from just about every source imaginable. He has the strength not only to understand the Catholic faith, but to understand the subtleties and arguments of his Protestant opponents.--- Fr. Dwight Longenecker (author and prominent blogmaster, 6-29-12)

You are a very friendly adversary who really does try to do all things with gentleness and respect. For this I praise God.--- Nathan Rinne (Lutheran apologist [LC-MS] )

You are one of the most thoughtful and careful apologists out there.

Dave, I disagree with you a lot, but you're honorable and gentlemanly, and you really care about truth. Also, I often learn from you, even with regard to my own field. [1-7-14]

--- Dr. Edwin W. Tait (Anglican Church historian)

Dave Armstrong writes me really nice letters when I ask questions. . . . Really, his notes to me are always first class and very respectful and helpful. . . . Dave Armstrong has continued to answer my questions in respectful and helpful ways. I thank the Lord for him.

--- The late Michael Spencer (evangelical Protestant), aka "The Internet Monk", on the Boar's Head Tavern site, 27 and 29 September 2007

Dave Armstrong is a former Protestant Catholic who is in fact blessedly free of the kind of "any enemy of Protestantism is a friend of mine" coalition-building . . . he's pro-Catholic (naturally) without being anti-Protestant (or anti-Orthodox, for that matter).

---"CPA": Lutheran professor of history [seehis site]: unsolicited remarks of 12 July 2005

Dave is basically the reason why I am the knowledgeable and passionate Catholic I am today. When I first decided in college to learn more about my Catholic faith, I read all of the tracts at Catholic Answers ... but then I needed more. I needed to move beyond the basics. Dave was the only one who had what I needed. I poured over his various dialogues and debates and found the answers to even the most obscure questions. His work showed me that there really is an answer to every conceivable question of and objection to the Catholic faith. That was a revelation for me, and it is one I will never forget. My own apologetical style (giving point-by-point rebuttals, relying heavily on Scripture, and being as thorough as possible) is influenced very heavily by his, and to this day I continue to learn and grow a great deal through his work explaining and defending the Catholic faith.

--- Nicholas Hardesty (DRE and apologist, 28 May 2015)

Dave has been a full-time apologist for years. He’s done much good for thousands of people.

You have a lot of good things to say, and you're industrious. Your content often is great. You've done yeoman work over the decades, and many more people [should] profit from your writing. They need what you have to say.

I know you spend countless hours writing about and defending the Church. There may not be any American apologist who puts in more labor than you. You've been a hard-working laborer in the vineyard for a long time.

I like the way you present your stuff Dave ... 99% of the time.--- Protestant Dave Scott, 4-22-14 on my personal Facebook page.

Who is this Dave Armstrong? What is he really like? Well, he is affable, gentle, sweet, easily pleased, very appreciative, and affectionate . . . I was totally unprepared for the real guy. He's a teddy bear, cuddly and sweet. Doesn't interrupt, sits quietly and respectfully as his wife and/or another woman speaks at length. Doesn't dominate the conversation. Just pleasantly, cheerfully enjoys whatever is going on about him at the moment and lovingly affirms those in his presence. Most of the time he has a relaxed, sweet smile.

--- Becky Mayhew (Catholic), 9 May 2009, on the Coming Home Network Forum, after meeting me in person.

Every so often, I recommend great apostolates, websites, etc. And I am very careful to recommend only the very best that are entirely Catholic and in union with the Church. Dave Armstrong’s Biblical Evidence for Catholicism site is one of those. It is a veritable treasure chest of information. Dave is thorough in his research, relentlessly orthodox, and very easy to read.

Discussions with you are always a pleasure, agreeing or disagreeing; that is a rarity these days.

--- David Hemlock (Eastern Orthodox Christian), 4 November 2014.

What I've appreciated, Dave, is that you can both dish out and take argumentative points without taking things personally. Very few people can do that on the Internet. I appreciate hard-hitting debate that isn't taken personally.

--- Dr. Lydia McGrew (Anglican), 12 November 2014.

Dave Armstrong is a friend of mine with whom I've had many discussions. He is a prolific Catholic writer and apologist. If you want to know what the Catholic Church really believes, Dave is a good choice. Dave and I have our disagreements, but I'll put my arm around him and consider him a brother. There is too much dishonesty among all sides in stating what the "other side" believes. I'll respect someone who states fairly what the other believes.

--- Richard Olsen (Evangelical Protestant), 26 November 2012.

Dave writes a powerful message out of deep conviction and careful study. I strongly recommend the reading of his books. While not all readers will find it possible to agree with all his conclusions, every reader will gain much insight from reading carefully a well-crafted view that may be different from their own.

--- Jerome Smith (Evangelical Protestant and editor of The New Treasury of Scripture Knowledge), 26 May 2015 on LinkedIn.

I think it's really inspirational, Dave, that you pursue your passion and calling in this way, understanding that it's financially difficult, but making it work anyway. You and I don't agree, but I have to respect the choice as opposed to being some sort of corporate sell out that may make decent money but lives without purpose. You can tell your grandkids what you did with your life, whereas some corporate VP will say that he helped drive a quarterly stock price up briefly and who cares? It's cool to see.

Recommended Catholic Apologetics Links and Icons

Protestantism: Critical Reflections of an Ecumenical Catholic

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